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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115. And these three benefits! which ave been recited are sent down (farédstak6) in two ways that the ancients ave mentioned, which are ‘shat deliberately taken and ¢hat they should deliber-ately leave *, whose means are wisdom and proper exertion. 16. And his (man’s) high-priest is he whose instigation is to keep him truly 2” accordance with the revelation (dind) of the sacred beings, and is the origin of his pure meditation which is truly through goodness like Vohfman’s. 17. As the religious of the ancients ave religiously said, that of him who keeps the goodness of Vohfman lodging in the thoughts the true way is then that of the good spirit. 18. The Mazda-worshipper understands the will of the creator in the true way, and grows and acquires by performing what is desirable for the creator, which obtains the benefit of the renovation. 19. A more concise reply is this, that a righteous man is the creature by whom is accepted that occupation which is provided for him, and is fully * The lodgments of the three angels. ? Meaning, probably, the deliberate adoption of good conduct and relinquishment of evil (compare Chap. VII, 7). C 2 20 DADISTAN-1 DIN{K. watchful in the world as to his not being deceived by the rapacious fiend. 20. And as a determiner, by wisdom, of the will of the creator—one who is himself a propitiator and understander, and a pro-— moter of the understanding of goodness—and of whatever fertains to him (the creator), he is a giver of heed thereto; and it is necessary for him to be thus, so that such greatness aud goodness may also be his more securely in the spiritual exzstence. Cuapter IV. 1. The third question is that you ask thus: For what reason does this greatness’ of a righteous man exist ? 2. The reply is this, that z¢ is for the performance of what is desirable for the creator by the Mazdaworshipper; because he strives unhesitatingly that the way for the performance of what is desirable for the creator may be the propitiation? which is his desire, and that desired propitiation? becomes perfect through sound wisdom. 3. The wisdom by which he understands about the desire of the heavenly angels is not appointed (vakht), but is the true, pure religion which is knowledge of the spirits, the science of sciences, the teacher of the ? Referring to Chap. II, 1, and not to Chap. III, 20; otherwise it might be supposed that the questions were contrived to suit the replies. * Or, perhaps, ‘ understanding.’ 5’ K35 has ‘obedience to’ by inserting a medial stroke in d&nisné, which converts it into sinvisné, but is probably a mistake. CHAPTER III, 20-1V, 6. 2I teaching of the angels, and the source of all knowledge.
2* Or, perhaps, ‘ understanding.’ 5’ K35 has ‘obedience to’ by inserting a medial stroke in d&nisné, which converts it into sinvisné, but is probably a mistake. CHAPTER III, 20-1V, 6. 2I teaching of the angels, and the source of all knowledge. 4. And the progress, too, of the pure religion of the Mazda-worshippers is through the righteous man, as is shown of him in revelation thus: ‘I created, O Zaratist the Spitaman! the righteous man who is very active', and I will guard his hands from evil deeds; I wz// also have him conveyed unto those who are afterwards righteous and more actively wise*% 5. And a¢ the same time the religion of me who created him is his desire, and it is the obtainment of a ruler which is to be changed by the well-organised renovation of the universe,’ 6. As through wisdom is created the world of righteousness, through wisdom is subjugated every evil, and through wisdom is perfected every good; and the best wisdom is the pure religion whose progress is that achieved by the upholders of religion, the greatness of the best men of the righteous, in whose destiny z¢ zs, such as that which was shown about Gdyémard, Zaratist, and Sésh4ns 4. 1 Mr4 and J here insert ‘I will guard his mind from evil thoughts, 47s tongue from evil-speaking.’ ? In the future existence. 5 Mrgq and J have ‘and it is the obtainment of a ruler who is a wise upholder of religion, from time to time, even unto the change of the last existences by the well-organised renovation of the universe.’ But the additional words appear to have been suggested by the word ‘ruler’ being taken literally, whereas it seems to have been figuratively applied to the religion which is to rule the righteous till the future existence. * In Chap. II, 9-13. 22 DADISTAN-? DINK. CuHapTerR V. 1. The fourth question is that which you ask thus: Of this destruction (zadam) and terror which ever happen to us from the retribution! of the period, and are a cause of the other evils and defects of the good religion, what kind of opinion exists? And is there a good opinion of us among the spirits, or not?
3of the period, and are a cause of the other evils and defects of the good religion, what kind of opinion exists? And is there a good opinion of us among the spirits, or not? 2. The reply is this, that it is said in the revelation of the Mazda-worshippers that the impediments (rAs-bandih), through which ¢heve is vexation in righteousness, are because its doctrine is this, that, regarding the difficulty, anxiety, and discomfort which occur through good works set going, it is not desirable to account them as much difficulty, trouble, and discomfort. 3. Whereas it is not desirable to account ¢hem as anxiety and difficulty, it is then declared by it? thereof, that, as its recompense, so much comfort ad pleasure will come to the soul, as that no one is to think of that difficulty and discomfort which came upon him through so many such good works, because he is steadfast to maintain the good religion, and utters thanksgivings (va stayed6). 4. And as regards the discomfort *, which the same good religion of ours has had, it comes on from the opponents of the religion. 1 Reading pad4sdn, but by a slight alteration M14 and J have padakhshah&n, ‘monarchs,’ which is equally suitable. 2 By revelation. 8 Mr4 and J have ‘and he remains thereby certain that his good works are in the statement (m4dig4n6) of good works, and as regards all that terror, anxiety (vay4d6), and discomfort,’ &c. CHAPTER V, I-VI, 3. 23 5. Through the coming of religion we have full enjoyment (bav4 gfik4rém), and owing to religion, unlike bondsmen (abdrddgdAnvar), we do not become changeable among the angels; our spiritual life (ahvéth) of praise then arrives in readiness, and owing to the angels ¢herve are joyous salutation, spiritual life, and glory for the soul. Cuapter VI. 1. The fifth question is that you ask thus: Why does evil always happen more /o the good than to the bad ? 2. The reply is this, that not a¢ every time and every place, avd not Zo all the good; does evil happen more—for the spiritual welfare of the good is certainly more—but in the world it is very much more manifest'. 3. And the reasons for it are many; one which is conclusive is even this, that the modes
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115. And these three benefits! which ave been recited are sent down (farédstak6) in two ways that the ancients ave mentioned, which are ‘shat deliberately taken and ¢hat they should deliber-ately leave *, whose means are wisdom and proper exertion. 16. And his (man’s) high-priest is he whose instigation is to keep him truly 2” accordance with the revelation (dind) of the sacred beings, and is the origin of his pure meditation which is truly through goodness like Vohfman’s. 17. As the religious of the ancients ave religiously said, that of him who keeps the goodness of Vohfman lodging in the thoughts the true way is then that of the good spirit. 18. The Mazda-worshipper understands the will of the creator in the true way, and grows and acquires by performing what is desirable for the creator, which obtains the benefit of the renovation. 19. A more concise reply is this, that a righteous man is the creature by whom is accepted that occupation which is provided for him, and is fully * The lodgments of the three angels. ? Meaning, probably, the deliberate adoption of good conduct and relinquishment of evil (compare Chap. VII, 7). C 2 20 DADISTAN-1 DIN{K. watchful in the world as to his not being deceived by the rapacious fiend. 20. And as a determiner, by wisdom, of the will of the creator—one who is himself a propitiator and understander, and a pro-— moter of the understanding of goodness—and of whatever fertains to him (the creator), he is a giver of heed thereto; and it is necessary for him to be thus, so that such greatness aud goodness may also be his more securely in the spiritual exzstence. Cuapter IV. 1. The third question is that you ask thus: For what reason does this greatness’ of a righteous man exist ? 2. The reply is this, that z¢ is for the performance of what is desirable for the creator by the Mazdaworshipper; because he strives unhesitatingly that the way for the performance of what is desirable for the creator may be the propitiation? which is his desire, and that desired propitiation? becomes perfect through sound wisdom. 3. The wisdom by which he understands about the desire of the heavenly angels is not appointed (vakht), but is the true, pure religion which is knowledge of the spirits, the science of sciences, the teacher of the ? Referring to Chap. II, 1, and not to Chap. III, 20; otherwise it might be supposed that the questions were contrived to suit the replies. * Or, perhaps, ‘ understanding.’ 5’ K35 has ‘obedience to’ by inserting a medial stroke in d&nisné, which converts it into sinvisné, but is probably a mistake. CHAPTER III, 20-1V, 6. 2I teaching of the angels, and the source of all knowledge.
2* Or, perhaps, ‘ understanding.’ 5’ K35 has ‘obedience to’ by inserting a medial stroke in d&nisné, which converts it into sinvisné, but is probably a mistake. CHAPTER III, 20-1V, 6. 2I teaching of the angels, and the source of all knowledge. 4. And the progress, too, of the pure religion of the Mazda-worshippers is through the righteous man, as is shown of him in revelation thus: ‘I created, O Zaratist the Spitaman! the righteous man who is very active', and I will guard his hands from evil deeds; I wz// also have him conveyed unto those who are afterwards righteous and more actively wise*% 5. And a¢ the same time the religion of me who created him is his desire, and it is the obtainment of a ruler which is to be changed by the well-organised renovation of the universe,’ 6. As through wisdom is created the world of righteousness, through wisdom is subjugated every evil, and through wisdom is perfected every good; and the best wisdom is the pure religion whose progress is that achieved by the upholders of religion, the greatness of the best men of the righteous, in whose destiny z¢ zs, such as that which was shown about Gdyémard, Zaratist, and Sésh4ns 4. 1 Mr4 and J here insert ‘I will guard his mind from evil thoughts, 47s tongue from evil-speaking.’ ? In the future existence. 5 Mrgq and J have ‘and it is the obtainment of a ruler who is a wise upholder of religion, from time to time, even unto the change of the last existences by the well-organised renovation of the universe.’ But the additional words appear to have been suggested by the word ‘ruler’ being taken literally, whereas it seems to have been figuratively applied to the religion which is to rule the righteous till the future existence. * In Chap. II, 9-13. 22 DADISTAN-? DINK. CuHapTerR V. 1. The fourth question is that which you ask thus: Of this destruction (zadam) and terror which ever happen to us from the retribution! of the period, and are a cause of the other evils and defects of the good religion, what kind of opinion exists? And is there a good opinion of us among the spirits, or not?
3of the period, and are a cause of the other evils and defects of the good religion, what kind of opinion exists? And is there a good opinion of us among the spirits, or not? 2. The reply is this, that it is said in the revelation of the Mazda-worshippers that the impediments (rAs-bandih), through which ¢heve is vexation in righteousness, are because its doctrine is this, that, regarding the difficulty, anxiety, and discomfort which occur through good works set going, it is not desirable to account them as much difficulty, trouble, and discomfort. 3. Whereas it is not desirable to account ¢hem as anxiety and difficulty, it is then declared by it? thereof, that, as its recompense, so much comfort ad pleasure will come to the soul, as that no one is to think of that difficulty and discomfort which came upon him through so many such good works, because he is steadfast to maintain the good religion, and utters thanksgivings (va stayed6). 4. And as regards the discomfort *, which the same good religion of ours has had, it comes on from the opponents of the religion. 1 Reading pad4sdn, but by a slight alteration M14 and J have padakhshah&n, ‘monarchs,’ which is equally suitable. 2 By revelation. 8 Mr4 and J have ‘and he remains thereby certain that his good works are in the statement (m4dig4n6) of good works, and as regards all that terror, anxiety (vay4d6), and discomfort,’ &c. CHAPTER V, I-VI, 3. 23 5. Through the coming of religion we have full enjoyment (bav4 gfik4rém), and owing to religion, unlike bondsmen (abdrddgdAnvar), we do not become changeable among the angels; our spiritual life (ahvéth) of praise then arrives in readiness, and owing to the angels ¢herve are joyous salutation, spiritual life, and glory for the soul. Cuapter VI. 1. The fifth question is that you ask thus: Why does evil always happen more /o the good than to the bad ? 2. The reply is this, that not a¢ every time and every place, avd not Zo all the good; does evil happen more—for the spiritual welfare of the good is certainly more—but in the world it is very much more manifest'. 3. And the reasons for it are many; one which is conclusive is even this, that the modes
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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